Op. 98

THE STRUGGLE FOR ULTIMATE FREEDOM

Aphoristic Philosophy

Copyright © 2013 John O'Loughlin

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CONTENTS

Aphs. 1–137

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1. To devolve objectively in metachemical free soma, the freedom of metachemical not-self, from least to most via less (relative to least) and more (relative to most) devolved, as from the Cosmos to the Cyborg via Nature and Mankind.

2. To devolve objectively in chemical free soma, the freedom of chemical not-self, from least to most via less (relative to least) and more (relative to most) devolved, as from Nature to Mankind via the Cosmos and the Cyborg.

3. Devolution is always in relation to free soma, and is therefore primarily a female reality and only secondarily - under female hegemonic pressure - male, so that it can be thought of as receding from least to most via less and more objectively devolved manifestations of either metachemistry or chemistry, noumenal or phenomenal objectivity.

4. To evolve subjectively in physical free psyche, the freedom of physical self, from least to most via less (relative to least) and more (relative to most) evolved, as from Nature to Mankind via the Cyborg and the Cosmos.

5. To evolve subjectively in metaphysical free psyche, the freedom of metaphysical self, from least to most via less (relative to least) and more (relative to most) evolved, as from the Cosmos to the Cyborg via Mankind and Nature.

6. Evolution is always in relation to free psyche, and is therefore primarily a male reality and only secondarily - under male hegemonic pressure - female, so that it can be thought of as proceeding from least to most via less (relative to least) and more (relative to most) subjectively evolved manifestations of either physics or metaphysics, phenomenal or noumenal subjectivity.

7. Life does not devolve in metachemistry and chemistry or evolve in physics and metaphysics apiece, but in environmental stages, according to whether cosmic, natural, human, or cyborg criteria are paramount in any given Elemental context.

8. Thus whereas the least objectively devolved - and therefore per se - manifestation of metachemical sensuality is to be found in the Cosmos, the least objectively devolved - and therefore per se - manifestation of chemical sensuality is to be found in Nature - the former absolutely somatic and the latter relatively somatic, as between fire and water.

9. Thus whereas the most subjectively evolved - and therefore per se - manifestation of physical sensibility is to be found in Mankind, the most subjectively evolved - and therefore per se - manifestation of metaphysical sensibility is to be found in the Cyborg - the former relatively psychic and the latter absolutely psychic, as between vegetation and air.

10. When metachemical sensuality is least objectively devolved, as in the Cosmos, chemical sensuality is less (relative to least) objectively devolved, and when, conversely, chemical sensuality is least objectively devolved, as in Nature, metachemical sensuality is less (relative to least) objectively devolved.

11. When physical sensibility is most subjectively evolved, as in Mankind, metaphysical sensibility is more (relative to most) subjectively evolved, and when, conversely, metaphysical sensibility is most subjectively evolved, as in the Cyborg, physical sensibility is more (relative to most) subjectively evolved.

12. When metachemical sensuality is least objectively devolved, as in the Cosmos, metaphysical sensibility is least subjectively evolved, and, conversely, when metaphysical sensibility is most subjectively evolved, as in the Cyborg, metachemical sensuality is most objectively devolved.

13. When chemical sensuality is least objectively devolved, as in Nature, physical sensibility is least subjectively evolved, and, conversely, when physical sensibility is most subjectively evolved, as in Mankind, chemical sensuality is most objectively devolved.

14. From the least objectively devolved manifestation of metachemical sensuality in the Cosmos to its most objectively devolved manifestation in the Cyborg via its less (relative to least) and more (relative to most) objectively devolved manifestations in Nature and Mankind.

15. From the least objectively devolved manifestation of chemical sensuality in Nature to its most objectively devolved manifestation in Mankind via its less (relative to least) and more (relative to most) objectively devolved manifestations in the Cosmos and the Cyborg.

16. From the least subjectively evolved manifestation of physical sensibility in Nature to its most subjectively evolved manifestation in Mankind via its less (relative to least) and more (relative to most) subjectively evolved manifestations in the Cosmos and the Cyborg.

17. From the least subjectively evolved manifestation of metaphysical sensibility in the Cosmos to its most subjectively evolved manifestation in the Cyborg via its less (relative to least) and more (relative to most) subjectively evolved manifestations in Nature and Mankind.

18. One should contrast the polyversality of the metachemical with the universality of the metaphysical, as one would contrast the Devil with God, or Devil the Mother with God the Father - soma preceding and predominating over psyche to an absolute degree of most particles/least wavicles with metachemical polyversality, wherein we can metaphorically speak of 'mother' preceding 'daughter' in relation to devilishness, and psyche preceding and predominating over soma to an absolute degree of most wavicles/least particles with metaphysical universality, wherein we can metaphorically speak of 'father' preceding 'son' in relation to godliness.

19. One should contrast the impersonality of the chemical with the personality of the physical, as one would contrast Woman with Man, or Woman the Mother with Man the Father - soma preceding and predominating over psyche to a relative degree of more (compared to most) particles/less (compared to least) wavicles with chemical impersonality, wherein we can metaphorically speak of 'mother' preceding 'daughter' in relation to womanliness, and psyche preceding and predominating over soma to a relative degree of more (compared to most) wavicles/less (compared to least) particles with physical personality, wherein we can metaphorically speak of 'father' preceding 'son' in relation to manliness.

20. Therefore metachemical polyversality may be further described in relation to the Devil, whether at least devolved (cosmic), less devolved (natural), more devolved (human), or most devolved (cyborg) stages of objective noumenal life, in contrast to metaphysical universality being further described in relation to God, whether at least evolved (cosmic), less evolved (natural), more evolved (human), or most evolved (cyborg) stages of subjective noumenal life.

21. Therefore chemical impersonality may be further described in relation to Woman, whether at least devolved (natural), less devolved (cosmic), more devolved (cyborg), or most devolved (human) objective phenomenal stages of life, in contrast to physical personality being further described in relation to Man, whether at least evolved (natural), less evolved (cosmic), more evolved (cyborg), or most evolved (human) subjective phenomenal stages of life.

22. Coupled to the free soma of metachemical polyversality, which is of Devil the Mother in one stage or another of somatic devolution from metachemical freedom according as to whether metachemical, chemical, physical, or metaphysical criteria are more generally prevalent, is the bound psyche of metachemical polyversality, which is of the Daughter of the Devil in one stage or another of psychic counter-evolution against metaphysical freedom according as to whether metachemical, chemical, physical, or metaphysical criteria are more generally prevalent.

23. Coupled to the free psyche of metaphysical universality, which is of God the Father in one stage or another of psychic evolution in metaphysical freedom according as to whether metachemical, chemical, physical, or metaphysical criteria are more generally prevalent, is the bound soma of metaphysical universality, which is of the Son of God in one stage or another of somatic counter-devolution against metachemical freedom according as to whether metachemical, chemical, physical, or metaphysical criteria are more generally prevalent.

24. Coupled to the free soma of chemical impersonality, which is of Woman the Mother in one stage or another of somatic devolution from chemical freedom according as to whether chemical, metachemical, metaphysical or physical criteria are more generally prevalent, is the bound psyche of chemical impersonality, which is of the Daughter of Woman in one stage or another of psychic counter-evolution against physical freedom according as to whether chemical, metachemical, metaphysical, or physical criteria are more generally prevalent.

25. Coupled to the free psyche of physical personality, which is of Man the Father in one stage or another of psychic evolution in physical freedom according as to whether chemical, metachemical, metaphysical, or physical criteria are more generally prevalent, is the bound soma of physical personality, which is of the Son of Man in one stage or another of somatic counter-devolution against chemical freedom according as to whether chemical, metachemical, metaphysical, or physical criteria are more generally prevalent.

26. Therefore for every degree and type of objective devolution a corresponding degree and type of objective counter-evolution, and for every degree and type of subjective evolution a corresponding degree and type of subjective counter-devolution.

27. With females, objective devolution in free soma comes first and objective counter-evolution in bound psyche second, as a consequence of the former, whereas with males who have been subordinated to a female hegemony objectivized counter-evolution in bound psyche comes first, in consequence of female counter-evolutionary pressures, and objectivized devolution in free soma second, as a consequence of the former.

28. With males, subjective evolution in free psyche comes first and subjective counter-devolution in bound soma second, as a consequence of the former, whereas with females who have been subordinated to a male hegemony subjectivized counter-devolution in bound soma comes first, in consequence of male counter-devolutionary pressures, and subjectivized evolution in free psyche second, as a consequence of the former.

29. Therefore females can only have their way, in sensuality, at the expense of males and males, by contrast, their way, in sensibility, at the expense of females, since neither gender can be free on equal terms but only unequally, which is to say, either in relation to soma in sensuality or in relation to psyche in sensibility - the former options making for a distinction between primary and secondary devolutionary realities in which metachemical and chemical freedom of soma is criminal and metaphysical and physical freedom of soma sinful, the latter options making for a distinction between primary and secondary evolutionary idealities in which physical and metaphysical freedom of psyche is graceful and chemical and metachemical freedom of psyche punishing.

30. Therefore crime is no more somatically male than grace is psychically female. Crime is somatically female and grace psychically male, with sin being secondarily somatic in relation to physical or metaphysical realities and punishment secondarily psychic in relation to chemical and metachemical idealities.

31. If it is sinful for a male to be at cross-purposes with his gender actuality of psyche preceding and predominating over soma in what amounts, under sensually female hegemonic pressures, to a somatic emphasis towards which the counter-evolutionary binding of psyche is foolishly acquiescent, like Antifather to Antison in either of the male Elemental contexts, it is not - gender-bender exceptions notwithstanding - criminal.

32. Conversely, if it is punishing for a female to be at cross-purposes with her gender actuality of soma preceding and predominating over psyche in what amounts, under sensibly male hegemonic pressures, to a psychic emphasis towards which the counter-devolutionary binding of soma is modestly acquiescent, like Antimother to Antidaughter in either of the female Elemental contexts, it is not - gender-bender exceptions notwithstanding - graceful.

33. Therefore, strictly speaking, crime is as much the exception to the enforced male rule of subordinate somatic freedom as ... grace to the enforced female rule of subordinate psychic freedom, and when males are accused or overly identified with crime and females with grace you can be certain that there is something strangely paradoxical at work in what would appear to be a topsy-turvy and back-to-front society, a society that is all-too-ready to criminalize males and divinize females.

34. Such a society is patently false and lying! It is not one to encourage male freedom of psyche in evolutionary vein but, on the contrary, to discourage male freedom of psyche in favour of female freedom of soma in devolutionary vein, so that all that is worst in society and lowest in civilization is more or less taken for granted, whilst all that is best and highest there is ostracized or demonized as a threat to what is mistakenly taken to be the only mode of freedom.

35. Males who are brought-up and even caught-up in such a paradoxical society, wherein the female effectively 'wears the pants' and gives herself 'divine airs', may win all the battles against less objective - and hence vacuously aggressive - types of society or civilization, but they have already lost the war because they fight not for their own gender but against it, in the interests of the opposite gender. They betray their own sex even as they dominate and/or vanquish the more self-respecting males of an alien nation with whom the female-dominated rulers of their country chose to pick a fight in the name of female values one-sidedly identified with some false, because devolutionary, concept of freedom which flies in the face of true freedom and all that is evolutionary and ... psychically free, whether in relation to the primary culture of grace or, where subordinate females are concerned, to the secondary culture of punishment.

36. Thus they would have us believe that, contrary to reason, freedom is rooted in females and in the female values of barbarity and philistinism, of primary free soma and bound psyche, which is equivalent to crime and evil, to an evil acquiescence in the criminality of objectively free soma in either metachemistry or chemistry, spatial space or volumetric volume, when, in actuality, such freedom is merely heathenistic and symptomatic of societies that acquiesce in female hegemonies in either inverted or perpendicular triangular fashion - societies that reject Christianity from effectively Protestant points of view, whether in terms of an Anglican rejection of Roman Catholicism or, as one could alternatively argue, a Nonconformist rejection not only of Anglicanism but, in a wider sense, of Eastern Orthodoxy.

37. For Protestantism is effectively a protest against sensibility and the structuring of society around male hegemonies in which, as far as the Catholic traditions are concerned, vegetation reigns over water as brain over womb in non-triangular vein, and freedom is accordingly interpreted in terms of psyche rather than soma, with consequences for virtue in the case of free psyche and morality in the case of its corollary of bound soma, analogous to the Crucified.

38. Thus societies which are predominantly Protestant, or derived in more secular vein from a Protestant precondition, will always be suspect from a psychically free standpoint; for they have reversed the status of vegetation and water - not to mention, in noumenal contexts, of air and fire - to one in which water reigns over vegetation, as tongue over phallus, in what amounts to a female hegemony which, in the somatically free nature of such an objective hegemony, is the antithesis of anything Christian. Thus do they further freedom in relation to soma, to not-self, to crime and sin, with the former dominating the latter as evil dominates folly in respect of their immoral corollaries of bound psyche.

39. In fact, such societies largely derive their sense of what it means to be free from the notion of freedom from tyranny, whether such tyranny be autocratic or theocratic, of the State or of the Church, and tend to be unaware of the extent to which they become oppressive to psyche from a freely somatic point of view, since male psyche that is bound under a hegemonic female rule of free soma directly conditioning bound psyche sooner or later becomes depressive in consequence of having been oppressed by free soma and suffers in woe or pain, depending on the class or circumstantial element, the emotional travail of having to remain subordinate not only to its own somatic freedom in illusion or ignorance, according once again as either metaphysical or physical criteria are paramount, but to the primary somatic freedoms of ugliness and/or weakness which, in metachemical and chemical contexts, have criminally conditioned a hateful and/or humbly immoral acquiescence in their objective reign.

40. Thus the male psyche is oppressed by free soma to such an extent that it becomes, first, restive and, then, depressive and finally, unless something drastic is done to remedy the situation, pathologically insane, with a marked loss of self-respect and self-confidence and an increased vulnerability before the powers of somatic power and glory which continue to reign at its expense, not least in both photographic and filmic contexts, with an ever-bolder plethora and onslaught of criminal and sinful realities to which the bound psyche is either evilly or foolishly drawn.

41. Small wonder that, under the tyranny of this constant bombardment of sensual media, of criminal and sinful products and productions, many males recoil in horror into their selves and seek an alternative solution to the type of freedoms with which they are expected to identify and to regard not merely as desirable but as representative of freedom per se, as though there was only one kind of freedom and that the kind which prevails under the auspices of free females and hegemonic female criteria generally.

42. Some, it is true, revert to traditional religious solutions to the dilemma confronting them, returning to Christianity or to some equivalent faith which, unlike Protestantism, had more to say to sensibility and thus to male hegemonic values, including those associated, in more upper-class, or noumenal, vein with either Islam or Buddhism, both of which could be regarded as constituting an Eastern revolt against the earlier and more sensual religions of Hinduism and Judaism, and thus paradoxically to stand as a sort of Eastern protest against religions rooted in female hegemonies to the detriment of everything virtuous and moral, whether in holiness and wisdom for males or in unclearness and goodness (modesty) for females.

43. Of course, there will be those who gravitate to either Western or Eastern forms of heathenism, in which female criteria are hegemonic over male, but they are hardly likely to find a long-term solution to the depressing dilemma of life for sensitive males in a secular society when the religions towards which they have gravitated are fundamentally more sensual than sensible and often the precondition, in any case, of the realities which now confront them in the exploitative world of popular culture.

44. No, those who are genuinely depressed by the depravity of such a false culture will more than likely - and do - resort to drugs as an antidote to the filmic or photographic onslaughts of the secular present, seeking in some kind of synthetically artificial inner light a reprieve from and alternative to the synthetically artificial outer lights which tyrannize over them from cinemas and televisions and magazines and newspapers and light shows and art galleries and shop windows and advertising billboards and a thousand-and-one other outlets across the land, against which they are powerless to intervene and demand if not an end then, at the very least, a reduction and possibly even enhanced degree and type of censorship.

45. But these people, remember, are oppressed, and therefore they seek a reprieve or escape from their oppression, no matter how temporary and intermittent, in drugs, and not just in drugs that, like alcohol and tobacco, pander to the outer light and make it more palatable, so to speak, but in drugs which are so powerful as to turn the tables on the outer light from the standpoint of an inner light which effectively eclipses the great heathen enemy of psychic freedom and binds them more securely to their selves, even at the cost of personal health and freedom and dignity and respect.

46. For these drugs do not bring freedom in the way that a genuinely free psyche brings freedom within a male hegemonic sensible context or society, whether in terms of pleasure in knowledge or of joy from truth, but simply an alternative binding to the psychic one with which they are afflicted by a society in the grip of hostile powers - in short, a sort of somatic binding which, in its chemical permutations, is arguably more relevant to females than to males, especially when the end result is to stupefy the mind and to quieten both the will and the spirit, making for an almost lackadaisical, lacklustre, and lachrymose approach to life.

47. Therefore such drug consumption is, in many respects, the flip-side of the coin of outer-light bombardment with which contemporary society is afflicted, and to take an anti-drug stance without considering the underlying causes of drug abuse, including the not-inconsiderable part played by popular culture and the media, and the domination of society, in relation to this, by certain racial or ethnic groups which all-too-easily become identified with an outer-light approach to civilization, is to be guilty of allowing the beam in one's eye to obscure the vision of society which those who do not share one's persuasion are obliged to take when that society insists upon their not having or being entitled to a contrary vision at all, but simply being guilty of wilfully opposing the only true light from a standpoint which, in running contrary to it, can only be false.

48. Yet, the opposite is nearer the truth, and it is precisely in the false concept of freedom determined by somatic factors owing not a little to female hegemonies in both metachemical and chemical contexts that opposition to such superficiality and its depressing effect on the male psyche is justified, especially since such an opposition is fuelled by a strong sense of oppression of male values and ideals, of which the bound and objectively corrupted psyche is chiefly symptomatic.

49. Ultimately drugs are not of course the answer; for, as I intimated above, their chemical nature is such as to suggest more applicability to females as a controlling or subduing mechanism in certain circumstances than as a vehicle for psychic expansion in enhanced subjectivity, notwithstanding the applicability of hallucinogens to such a role within carefully prescribed bounds falling short of post-visionary transcendentalism.

50. But neither should drugs be considered independently from films or photographic media generally, as though there was no connection between the tyrannical bombardment of outer-light media on the one hand, and an equally drastic rejection of such media which can take the form of drugs of a substance which effectively set-up an inner-light alternative in the interests, no matter how perversely achieved, of male self-respect.

51. Ultimately, the solution to the drug problem is not in law enforcement of a brutally oppressive nature which takes no account of the reasons people take drugs in the first place, but a new type of society which places drugs in context and uses them, where necessary, to further its own inner-light agenda, taking steps to ensure that gender factors are taken into consideration and that every encouragement is given to males, in particular, to develop an inner life independently of chemical substances, not least in relation to the reduction and censorship of the sorts of outer-light media which contributed to the paradoxical employment of certain types of drugs by 'the oppressed' in the first place.

52. Obviously, such an alternative society, as I allude to above, has reference to 'Kingdom Come' and to a new order of religion centred in religious sovereignty which would have to have been voted for in a paradoxical election, or series of elections, likely to result, in the event of a majority mandate, in the overcoming of democracy, with its sensual 'sins and/or crimes of the world', and its supersession by a new and ultimate theocracy which was intended to replace all the old theocracies and concepts of God, most of which are patently false, and to lead the People into a brighter future of inner self-realization destined to culminate, many decades or centuries later, in nothing short of the omega point of the most evolved manifestation of God and Heaven there could ever be - a manifestation stemming from the urban proletariat as a post-humankind species of humanity whose true destiny lay in the Cyborg and in the 'overcoming of man' from the standpoint of an ultimate level and concept of God.

53. For the urban proletariat, the majority populations of the developed or developing countries of the world, are the only humanity that, in their synthetic artificiality, have the ability to take life beyond the world to the heavenly Beyond in which not man but God will be 'king'; though only in relation to the utmost degree and kind of metaphysical sensibility such that leaves even the metaphysical sensibility of transcendental meditators behind as a humankind approach to godliness and heavenliness necessarily falling short, in its non-synthetic artificiality and maybe even naturalness, of the urban proletariat and what they would be capable of, and should be entitled to, in the event of 'Kingdom Come' and the development, on ever-more sensible terms, of a cyborg alternative to mankind.

54. Therefore, much as all peoples have inherited religious traditions to which they may or may not subscribe, none of those traditions can play any part in the coming of 'the Kingdom'; for a vote for religious sovereignty would be a vote, as much as anything, for independence from all such traditional faiths and their lesser or false gods, as well as for deliverance from the worldly bogs of political sovereignty in which the People now or increasingly exist, compliments of democracy. For you cannot be sovereign in worldly terms and in otherworldly, or godly, terms at the same time, but must sacrifice the one to the other, in order to be able to move beyond the sorts of religious tyrannies which even now exist in uneasy partnership with political freedom.

55. Clearly, political freedom is preferable to political tyranny, but it is not much use if instead of permitting one to move towards religious freedom it acquiesces in religious tyranny and keeps one - with particular reference to males - from developing one's potential for self-realization and self-redemption in a new and superior religion. The end of history cannot be political freedom; for such freedom comes at a price, not least to one's soul, and results in either somatic licence or a continuing enslavement to traditional religious tyranny, if not a paradoxical combination, to greater or lesser extents, of both.

56. As a proletarian, one has an almost urban duty within the windy-city cosmopolitanism of one's synthetically artificial environmental circumstances to keep traditional religion at arm's length; for it is more often than not about the subversion of universality than about its realization, and even the latter falls short, in metaphysical sensibility, of a properly proletarian standing and post-humankind affiliation when it takes the form of transcendental meditation as a sort of more evolved rather than most evolved manifestation of godliness and heavenliness, preferable, to be sure, to the less and least evolved manifestations of truth and joy within the metaphysically sensible aspects of Nature and the Cosmos, but anterior, I have contended, to the most evolved manifestation of truth and joy that can only arise out of the urban proletariat in conjunction with extensive cyborgization, as it were, during the course of 'Kingdom Come' as the goal and destiny of evolving life, should the proletariat vote for religious sovereignty come 'judgement', or the paradoxical utilization of democracy, as of the electoral process, and thus officially signal the dawn of a new era, the era not of mankind but of Godkind.

57. All that remains to be seen, but one can be certain that we haven't witnessed the per se, or most evolved, manifestation of God and Heaven as yet, not even where transcendental meditation is concerned, but only either earlier stages of God and Heaven or subversions of both from the various standpoints of man, woman, or the Devil, according as either worldly or netherworldy criteria took precedence, for many peoples, over otherworldly criteria, and economics, politics, or science accordingly ruled the roost at the expense of religion.

58. Such may have been the more feasible case in an age of feudal or clerical or liberal dominance, when autocratic, bureaucratic, or democratic criteria - not to mention their aristocratic, meritocratic, or plutocratic concomitants - were paramount, but in a context characterized by windy-city cosmopolitanism, ideological feasibility or credibility can only be theocratic in a new and altogether superior way to anything approximating to God and Heaven in the past, theocratic in relation to the most evolved manifestation of supreme taking and supreme being of which it were possible to conceive, that requires a synthetically artificial technocratic corollary stepped up beyond sensuality to sensibility, and thus to inner values which bring the self to the self more profoundly and completely than was ever the case in times past, times when theocracy had to contend with democracy or bureaucracy or autocracy, and thus correlatively technocracy with plutocracy or meritocracy or aristocracy, as the case may be, and was vitiated and corrupted accordingly, becoming no more than an adjunct to a democratic or a bureaucratic or an autocratic rule such that, in the nature of such rules, was only too ready to acquiesce in the subversion of religion along lines guaranteed to bolster the economic or political or scientific interest, not least in terms of state power.

59. But state power, as we have seen, is the enemy of self, of male self-respect, and thus of that subjectivity which is either plutocratic or technocratic in its association with either democratic freedom from state tyranny or theocratic freedom from church tyranny, as from autocratic power in relation to an aristocracy (nobles) or bureaucratic glory in relation to a meritocracy (priests), neither of which can conduce towards that form or contentment which is commensurate with the more subjective sorts of freedom, but only subvert and thwart them, reducing them to a twisted subordination before the twin evils of state power and church glory, autocratic and bureaucratic freedoms to which the aristocracy and the meritocracy are perforce bound, as bound psyche before free soma, like oaths of allegiance and scriptural dogmatism vis-à-vis monarchic authoritarianism and papal infallibility.

60. But for those of us who desire only liberation from female tyranny, from somatic vice and psychic immorality, there can be only the plutocratic or technocratic corollaries of democratic or theocratic freedom, the plutocrats no less bound, as bound soma, to the psychic freedom of democracy than the technocrats to the psychic freedom of theocracy; for democracy and theocracy are alike psychic first movers in the male liberation struggle from autocratic and bureaucratic tyranny, from those modes of somatic freedom, more naturally congenial to females, which subvert form and contentment from the objective vantage-point of power and glory, reducing religious concepts like God and Heaven likewise.

61. But in truth God and Heaven have little or nothing to do with power and glory, will and spirit, and everything to do with form and contentment, ego and soul, which, in the context of metaphysical sensibility - the only context, remember, in which God and Heaven properly exist, at whatever evolutionary stage - utilizes the fourth-rate power of the Son of God and the third-rate glory of the Holy Spirit of Heaven, in order that the second-rate form of God the Father may achieve its redemption - and resurrection - in the first-rate contentment of Heaven the Holy Soul, the joyful soul which requires a truthful premise in the divine ego before theocracy can properly embark upon its technocratic course of exploiting the truthful approach to beauty of the Son of God and the joyful approach to love of the Holy Spirit of Heaven, the antidoing and antigiving corollaries of divine taking and sublime being.

62. For of course wherever there is taking and being, whether in physical sensibility with the emphasis on taking, on ego, or in metaphysical sensibility with the emphasis on being, on soul, there must needs be antidoing and antigiving, whether with an emphasis on will, as in physical sensibility, or with an emphasis on spirit, as in metaphysical sensibility.

63. Therefore the taking and being of free psyche have to be contrasted with the antidoing and antigiving of bound soma, as one would contrast God the Father and Heaven the Holy Soul with the Son of God and the Holy Spirit of Heaven in metaphysical sensibility, or Man the Father and Earth the Holy Soul with the Son of Man and the Holy Spirit of the Earth in physical sensibility.... Which is equivalent to contrasting truth and joy with a truthful approach to beauty and a joyful approach to love in the former context, and knowledge and pleasure with a knowledgeable approach to strength and a pleasurable approach to pride in the latter context, both of which have knock-on effects on the subordinate female modes of antidoing and antigiving in either beauty and love in metachemical sensibility or strength and pride in chemical sensibility, the beautiful approach to truth and loving approach to joy of the one and the strong approach to knowledge and proud approach to pleasure of the other constituting secondary orders of taking and being which punishingly complement, in objectively free psyche, the primary orders of taking and being which have been identified, in subjectively male vein, with either truth and joy or, down below in physical sensibility, with knowledge and pleasure.

64. Therefore the truth and joy of free psyche in sensibly metaphysical males are as distinct from the beautiful approach to truth and the loving approach to joy of free psyche in sensibly metachemical females ... as the truthful approach to beauty and the joyful approach to love, in bound soma, of sensibly metaphysical males from the beauty and love, in bound soma, of sensibly metachemical females, as, in equivalent terms, God the Father and Heaven the Holy Soul are as distinct from the Antidaughter of the Antidevil and the Unclear Soul of Antihell ... as the Son of God and the Holy Spirit of Heaven from Antidevil the Antimother and Antihell the Unclear Spirit, or primary and secondary noumenal taking and being from primary and secondary noumenal antidoing and antigiving.

65. Likewise the knowledge and pleasure of free psyche in sensibly physical males are as distinct from the strong approach to knowledge and the proud approach to pleasure of free psyche in sensibly chemical females ... as the knowledgeable approach to strength and the pleasurable approach to pride, in bound soma, of sensibly physical males from the strength and pride, in bound soma, of sensibly chemical females, as, in equivalent terms, Man the Father and Earth the Holy Soul are as distinct from the Antidaughter of Antiwoman and the Unclear Soul of Antipurgatory ... as the Son of Man and the Holy Spirit of the Earth from Antiwoman the Antimother and Antipurgatory the Unclear Spirit, or primary and secondary phenomenal taking and being from primary and secondary phenomenal antidoing and antigiving.

66. On the other hand, wherever there is doing and giving, whether in metachemical sensuality with the emphasis on doing, on will, or in chemical sensuality with the emphasis on giving, on spirit, there must needs be antibeing and antitaking, whether with an emphasis on soul, as in metachemical sensuality, or with an emphasis on ego, as in chemical sensuality.

67. Therefore the doing and giving of free soma has to be contrasted with the antitaking and antibeing of bound psyche, as one would contrast Devil the Mother and Hell the Clear Spirit with the Daughter of the Devil and the Clear Soul of Hell in metachemical sensuality, or Woman the Mother and Purgatory the Clear Spirit with the Daughter of Woman and the Clear Soul of Purgatory in chemical sensuality.... Which is equivalent to contrasting ugliness and hate with an ugly approach to illusion and a hateful approach to woe in the former context, and weakness and humility with a weak approach to ignorance and a humble approach to pain in the latter context, both of which have knock-on effects on the subordinate male modes of antitaking and antibeing in either illusion and woe in metaphysical sensuality or ignorance and pain in physical sensuality, the illusory approach to ugliness and woeful approach to hatred of the one and the ignorant approach to weakness and painful approach to humility of the other constituting secondary orders of doing and giving which sinfully complement, in subjectively free soma, the primary orders of doing and giving which have been identified, in objectively female vein, with either ugliness and hatred or, down below in chemical sensuality, with weakness and humility.

68. Therefore the ugliness and hatred of free soma in sensually metachemical females are as distinct from the illusory approach to ugliness and the woeful approach to hate of free soma in sensually metaphysical males ... as the ugly approach to illusion and the hateful approach to woe, in bound psyche, of sensually metachemical females from the illusion and woe, in bound psyche, of sensually metaphysical males, as, in equivalent terms, Devil the Mother and Hell the Clear Spirit are as distinct from the Antison of Antigod and the Unholy Spirit of Antiheaven ... as the Daughter of the Devil and the Clear Soul of Hell from Antigod the Antifather and Antiheaven the Unholy Soul, or primary and secondary noumenal doing and giving from primary and secondary noumenal antitaking and antibeing.

69. Likewise the weakness and humility of free soma in sensually chemical females are as distinct from the ignorant approach to weakness and the painful approach to humility of free soma in sensually physical males ... as the weak approach to ignorance and the humble approach to pain, in bound psyche, of sensually chemical females from the ignorance and pain, in bound psyche, of sensually physical males, as, in equivalent terms, Woman the Mother and Purgatory the Clear Spirit are as distinct from the Antison of Antiman and the Unholy Spirit of Anti-earth ... as the Daughter of Woman and the Clear Soul of Purgatory from Antiman the Antifather and Anti-earth the Unholy Soul, or primary and secondary phenomenal doing and giving from primary and secondary phenomenal antitaking and antibeing.

70. If we attempt to list our findings and options from metachemistry and chemistry to physics and metaphysics, ranging across the Elements from fire and water in objective dominance to vegetation (earth) and air in subjectivity, we shall find the following: the somatically free ugliness of Devil the Mother in metachemical doing and the somatically free hatred of Hell the Clear Spirit in metachemical giving vis-à-vis the psychically bound ugly approach to illusion of the Daughter of the Devil in metachemical antitaking and the psychically bound hateful approach to woe of the Clear Soul of Hell in metachemical antibeing, all of which are objectively hegemonic over the psychically bound illusion of Antigod the Antifather in metaphysical antitaking and the psychically bound woe of Antiheaven the Unholy Soul in metaphysical antibeing vis-à-vis the somatically free illusory approach to ugliness of the Antison of Antigod in metaphysical doing and the somatically free woeful approach to hatred of the Unholy Spirit of Antiheaven in metaphysical giving.

71. Likewise we shall find the somatically free weakness of Woman the Mother in chemical doing and the somatically free humility of Purgatory the Clear Spirit in chemical giving vis-à-vis the psychically bound weak approach to ignorance of the Daughter of Woman in chemical antitaking and the psychically bound humble approach to pain of the Clear Soul of Purgatory in chemical antibeing, all of which are objectively hegemonic over the psychically bound ignorance of Antiman the Antifather in physical antitaking and the psychically bound pain of Anti-earth the Unholy Soul in physical antibeing vis-à-vis the somatically free ignorant approach to weakness of the Antison of Antiman in physical doing and the somatically free painful approach to humility of the Unholy Spirit of Anti-earth in physical giving.

72. Crossing the gender divide from sensuality to sensibility, we shall find the psychically free knowledge of Man the Father in physical taking and the psychically free pleasure of Earth the Holy Soul in physical being vis-à-vis the somatically bound knowledgeable approach to strength of the Son of Man in physical antidoing and the somatically bound pleasurable approach to pride of the Holy Spirit of the Earth in physical antigiving, all of which are subjectively hegemonic over the somatically bound strength of Antiwoman the Antimother in chemical antidoing and the somatically bound pride of Antipurgatory the Unclear Spirit in chemical antigiving vis-à-vis the psychically free strong approach to knowledge of the Antidaughter of Antiwoman in chemical taking and the psychically free proud approach to pleasure of the Unclear Soul of Antipurgatory in chemical being.

73. Likewise we shall find the psychically free truth of God the Father in metaphysical taking and the psychically free joy of Heaven the Holy Soul in metaphysical being vis-à-vis the somatically bound truthful approach to beauty of the Son of God in metaphysical antidoing and the somatically bound joyful approach to love of the Holy Spirit of Heaven in metaphysical antigiving, all of which are subjectively hegemonic over the somatically bound beauty of Antidevil the Antimother in metachemical antidoing and the somatically bound love of Antihell the Unclear Spirit in metachemical antigiving vis-à-vis the psychically free beautiful approach to truth of the Antidaughter of the Antidevil in metachemical taking and the psychically free loving approach to joy of the Unclear Soul of Antihell in metachemical being.

74. If psyche and soma are not identical within the one gender, whether in sensuality or in sensibility, how much less identical are psyche and soma across the gender divide, where we have to distinguish not merely between, say, truth and a truthful approach to beauty in the metaphysical taking and antidoing of God the Father and the Son of God, nor, for that matter, between beauty and a beautiful approach to truth in the metachemical antidoing and taking of Antidevil the Antimother and the Antidaughter of the Antidevil, but between truth in metaphysical taking and beauty in metachemical antidoing, as between a truthful approach to beauty in metaphysical antidoing and a beautiful approach to truth in metachemical taking.

75. Nor, for that matter, to merely distinguish between joy and a joyful approach to love in the metaphysical being and antigiving of Heaven the Holy Soul and the Holy Spirit of Heaven, or, alternatively, between love and a loving approach to joy in the metachemical antigiving and being of Antihell the Unclear Spirit and the Unclear Soul of Antihell, but between joy in metaphysical being and love in metachemical antigiving, as between a joyful approach to love in metaphysical antigiving and a loving approach to joy in metachemical being.

76. Truth and beauty are not even psychically commensurate, but free psychic and bound somatic gender opposites within a context of sensibility typified by a metaphysical hegemony over metachemistry. And what applies to taking and antidoing applies no less to being and antigiving, to joy and love, which are distinguished not merely in terms of ego and will or, rather, antiwill but in terms of soul and antispirit, or that which is the goal of metaphysical ego and that, by contrast, which issues from metachemical antiwill.

77. Now what applies to the above-mentioned contexts applies no less to the contexts in which physics is subjectively hegemonic over chemistry, wherein we find a virtuous/moral circle of knowledge and a knowledgeable approach to strength conditioning strength and a strong approach to knowledge, coupled to pleasure and a pleasurable approach to pride conditioning pride and a proud approach to pleasure.

78. Not to mention, back in sensuality, to the contexts, characterized by free soma and bound psyche, in which chemistry is objectively hegemonic over physics, wherein we find a vicious/immoral circle of weakness and a weak approach to ignorance conditioning ignorance and an ignorant approach to weakness, coupled to humility and a humble approach to pain conditioning pain and a painful approach to humility.

79. As also to the contexts in which metachemistry is objectively hegemonic over metaphysics, wherein we find a vicious/immoral circle of ugliness and an ugly approach to illusion conditioning illusion and an illusory approach to ugliness, coupled to hate and a hateful approach to woe conditioning woe and a woeful approach to hatred.

80. Whether in the virtuousness of free psyche or in the morality of bound soma, a cultural/civil circle is established, on either phenomenal or noumenal, lower- or upper-class, terms, which begins with a psychic lead within physics or metaphysics and culminates in the intellectual or soulful redemption, to lesser or greater extents, of that psyche.

81. But in the viciousness of free soma and in the immorality of bound psyche, by contrast, a barbarous/philistine circle is established, on either phenomenal or noumenal, lower- or upper-class, terms, which begins with a somatic rule within chemistry or metachemistry and culminates in the instinctual or spiritual perdition, to lesser or greater extents, of that soma.

82. Yet if truth and beauty are as distinct as free metaphysical psyche and bound metachemical soma, then a parallel of sorts can be said to exist between truth and a beautiful approach to truth, as between joy and a loving approach to joy, which constitute primary and secondary manifestations of noumenal free psyche, the upper-class equivalent to the primary and secondary manifestations of phenomenal free psyche that are constituted by knowledge and a strong approach to knowledge on the one hand, and by pleasure and a proud approach to pleasure on the other hand.

83. Likewise the true approach to beauty and beauty constitute, together with the joyful approach to love and love, primary and secondary manifestations of noumenal bound soma, with the knowledgeable approach to strength and strength, coupled to the pleasurable approach to pride and pride, constituting their phenomenal counterparts in what has been described as physical and chemical sensibility, the lower-class parallels to the metaphysical and metachemical sensibility in which not man and antiwoman but God and the Antidevil have their respective thrones.

84. Be that as it may, we can just as confidently argue that if ugliness and illusion are as distinct as free metachemical soma and bound metaphysical psyche, then a parallel of sorts can be said to exist between ugliness and an illusory approach to ugliness, as between hate and a woeful approach to hate, which constitute primary and secondary manifestations of noumenal free soma, the upper-class equivalent to the primary and secondary manifestations of phenomenal free soma that are constituted by weakness and an ignorant approach to weakness on the one hand, and by humility and a painful approach to humility on the other hand.

85. Likewise the ugly approach to illusion and illusion constitute, together with the hateful approach to woe and woe, primary and secondary manifestations of noumenal bound psyche, with the weak approach to ignorance and ignorance, coupled to the humble approach to pain and pain, constituting their phenomenal counterparts in what has been described as chemical and physical sensuality, the lower-class parallels to the metachemical and metaphysical sensuality in which not the Devil and Antigod but woman and antiman have their respective thrones.

86. Any philosopher worthy of the name, however, will be primarily concerned with free psyche and secondarily with bound soma, and thus with a sensible approach to life which aims, whether in knowledge or truth, though preferably the latter, at the establishment of a psychic monism which enables civilization to take a stand in culture and civility, as it should do, rather than to be saddled with undue amounts of philistinism and barbarity to the detriment of virtue and morality, grace and wisdom or punishment and modesty, depending on gender.

87. The philosopher who is genuinely truth-orientated will therefore be against any form of somatic licence such that follows from female hegemonies in patently heathenistic fashion, but, more importantly, he will be against barbarity and philistinism in society, as in the individual, because of the extent to which he is pro-psyche, and therefore committed to the evolution of culture and, as a corollary of that, to the counter-devolution of civility, which is the bound soma of a truthful approach to beauty which conditions beauty in the opposite gender and causes a beautiful approach to truth to form the free psychic complement of truth in what amounts to a secondary (punishing) rather than primary (graceful) mode of noumenal virtue, the metachemical virtue of the Antidaughter of the Antidevil vis-à-vis the metaphysical virtue of God the Father, psychic emphasis (contrary to gender reality ... of soma preceding and predominating over psyche) of course being punishing to females in view of its paradoxical standing, and therefore something that requires to be reinforced through male hegemonic pressures in order to persist as a complementary mode of psychic monism, not least in terms of the part played by the truthful approach to beauty in the Son of God which encourages the beauty of Antidevil the Antimother in bound metachemical soma and thereby facilitates the readiness of metachemically sensible females, or of females placed in a metachemically sensible position, to acquiesce in the beautiful approach to truth, as in its emotional corollary of the loving approach to joy, which is akin to an icing on the cake of a complementary sensibility upon which the candle of truth 'burns' from the male hegemonic vantage-point of God the Father, to provide the necessary criteria and guidance for females to orientate their psychic freedom, albeit as through a beautiful glass darkly and ever distinct from the truth as such.

88. But if psyche is primary to males and secondary to females and, conversely, soma primary to females and secondary to males, we have still to distinguish soma from psyche more generally in terms of primacy and supremacy, contending that soma is primal and psyche supreme, so that contexts characterized by female hegemonies in sensuality will be partial to primacy in free soma on both primary and secondary, female and male, terms, which tends to result, as we have argued, in the vicious/immoral circles of crime and evil on the one hand and of sin and folly on the other, as between primary and secondary modes of barbarity and philistinism, the former germane to the negative activity of free soma, the latter to the acquiescent passivity of bound psyche, which is then quasi-primal or, at best, pseudo-supreme (as in the case of male disillusionment with a sinful and/or foolish predicament, such that was discussed in an earlier text).

89. On the other hand, it must follow that contexts characterized by male hegemonies in sensibility will be partial to supremacy in free psyche on both primary and secondary, male and female, terms, which tends to result, as we have argued, in the virtuous/moral circles of grace and wisdom on the one hand and of punishment and modesty on the other, as between primary and secondary modes of culture and civility, the former germane to the positive activity of free psyche, the latter to the acquiescent passivity of bound soma, which is then quasi-supreme or, at worst, pseudo-primal (as in the case of female disillusionment with a modest and/or punishing predicament, such that was also discussed in an earlier text).

90. And of course what applies to the noumenal, or upper-class, contexts involving truth and beauty or, in sensuality, ugliness and illusion, applies no less to the phenomenal, or lower-class, contexts involving knowledge and strength or, in sensuality, weakness and ignorance, with their emotional and spiritual corollaries for better or worse.

91. But if soma is primal and psyche supreme, the freedom of the one entailing vice and the freedom of the other virtue, than it seems that what is most primal will exist in relation to the context of metachemistry per se and be regressively more (relative to most) primal in relation to the context of chemistry per se, less (relative to least) primal in relation to the context of physics per se, and least primal in relation to the context of metaphysics per se, while, conversely, what is least supreme will exist in relation to the context of metachemistry per se and be progressively less (relative to least) supreme in relation to the context of chemistry per se, more (relative to most) supreme in relation to the context of physics per se, and most supreme in relation to the context of metaphysics per se.

92. Therefore as primacy objectively devolves through the Elements from most primal to least primal via more (relative to most) and less (relative to least) primal, it conversely follows that supremacy will subjectively evolve through the Elements from least supreme to most supreme via less (relative to least) and more (relative to most) supreme, as in environmental stages from the fiery Cosmos to the airy Cyborg via watery Nature and vegetative Humankind.

93. Therefore it seems to me that contrary to speaking, as I was formerly inclined to do even as recently as at the beginning of this text, of devolution from least devolved to most devolved via less and more devolved, which is really a commonsensical take on the concept of devolution, one should rather speak of devolution in relation to most primacy in fiery metachemistry, more (relative to most) primacy in watery chemistry, less (relative to least) primacy in vegetative physics, and least primacy in airy metaphysics, bearing in mind that, like primacy, devolution is to be associated with somatic freedom as that which is not evolved and therefore freely psychic, and that there can therefore be no more freely somatic context than one which, like the Cosmos, attests to the most primal reality, the context in which Devil the Mother, with a stellar-plane basis, is most freely somatic and accordingly most primal.

94. Consequently, in achieving this re-evaluation of devolutionary estimates, we may compare the most primal devolution of cosmic metachemistry with the more (relative to most) primal devolution of natural metachemistry, and contrast each of these objective realities to the less (relative to least) primal devolution of human metachemistry and the least primal devolution of cyborg metachemistry within subjectively compromised contexts, as noumenal primacy becomes regressively less freely somatic as metachemical, chemical, physical, or metaphysical criteria predominate in successive environmental stages of devolutionary life.

95. Likewise we may compare the most primal devolution of natural chemistry with the more (relative to most) primal devolution of cosmic chemistry, and contrast each of these objective realities to the less (relative to least) primal devolution of cyborg chemistry and the least primal devolution of human chemistry within subjectively compromised contexts, as phenomenal primacy becomes regressively less freely somatic as chemical, metachemical, metaphysical, or physical criteria predominate in alternative (rather than successive) environmental stages of devolutionary life.

96. Conversely, we may compare the least supreme evolution of natural physics with the less (relative to least) supreme evolution of cosmic physics, and contrast each of these objectively compromised idealities to the more (relative to most) supreme evolution of cyborg physics and the most supreme evolution of human physics within broadly subjective contexts, as phenomenal supremacy becomes progressively more freely psychic as chemical, metachemical, metaphysical, and physical criteria predominate in alternative (rather than successive) environmental stages of evolutionary life.

97. Likewise we may compare the least supreme evolution of cosmic metaphysics with the less (relative to least) supreme evolution of natural metaphysics, and contrast each of these objectively compromised idealities to the more (relative to most) supreme evolution of human metaphysics and the most supreme evolution of cyborg metaphysics within broadly subjective contexts, as noumenal supremacy becomes progressively more freely psychic as metachemical, chemical, physical, and metaphysical criteria predominate in successive (rather than alternative) environmental stages of evolutionary life.

98. Whatever the Elemental context, primacy may be said to devolve from most freely somatic to least freely somatic via more (relative to most) and less (relative to least) freely somatic ... as surely as supremacy can be said to evolve from least freely psychic to most freely psychic via less (relative to least) and more (relative to most) freely psychic, with an absolute antithesis therefore deducible between the most noumenal somatic freedom in cosmic metachemical primacy, the context of the will par excellence, and (to anticipate the future) the most noumenal psychic freedom in cyborg metaphysical supremacy, the context of the soul par excellence, along with a relative antithesis between the most phenomenal somatic freedom in natural chemical primacy, the context of the spirit par excellence, and the most phenomenal psychic freedom in human physical supremacy, the context of the ego par excellence - the absolute antithesis being between Devil the Mother at Her most primal level of metachemical devolution and God the Father at His most supreme level of metaphysical evolution, the relative one being between Woman the Mother at Her most primal level of chemical devolution and Man the Father at His most supreme level of physical evolution.

99. Therefore just as doing devolves from most primal to least primal via more and less primal in regressive stages of will, devolving from a metachemical per se to a metachemistry compromised by chemistry, physics, or metaphysics, so being evolves from least supreme to most supreme via less and more supreme in progressive stages of soul, evolving from a metaphysics compromised by metachemistry, chemistry, or physics to a metaphysical per se.

100. And just as giving devolves from most primal to least primal via more and less primal in regressive stages of spirit, devolving from a chemical per se to a chemistry compromised by metachemistry, metaphysics, or physics, so taking evolves from least supreme to most supreme via less and more supreme in progressive stages of ego, evolving from a physics compromised by chemistry, metachemistry, or metaphysics to a physical per se.

101. But we must not forget that where there is doing there will be antibeing, which devolves or, rather, counter-evolves in regressive stages of antisoul, and, conversely, that where there is being there will be antigiving (not antidoing!), which evolves or, rather, counter-devolves in progressive stages of antispirit.

102. Likewise where there is giving there will be antitaking, which devolves or, rather, counter-evolves in regressive stages of anti-ego, and, conversely, where there is taking there will be antidoing (not antigiving!), which evolves or, rather, counter-devolves in progressive stages of antiwill.

103. For no less than will, and therefore doing, is the principal attribute of metachemical primacy in no matter what stage of devolution, so soul, and therefore being, is the principal attribute of metaphysical supremacy in no matter what stage of evolution, soul accordingly being the main aspect of psyche to be subverted by will in noumenal sensuality, spirit (not will!) being the main aspect, however, of soma to be subverted or, rather, inverted by soul in noumenal sensibility.

104. Likewise, no less than spirit, and therefore giving, is the principal attribute of chemical primacy in no matter what stage of devolution, so ego, and therefore taking, is the principal attribute of physical supremacy in no matter what stage of evolution, ego accordingly being the main aspect of psyche to be subverted by spirit in phenomenal sensuality, will (not spirit!) being the main aspect, however, of soma to be inverted by ego in phenomenal sensibility.

105. For you cannot just reverse the sensual realities of either class position in sensibility, making soul responsible for inverting will and, correlatively, ego responsible for inverting spirit, when soul had been subverted by will in the noumenal context and ego by spirit in the phenomenal one. On the contrary, soul is no more capable of directly subverting or, rather, inverting will than ego of directly inverting spirit.

106. But the inversion, in metachemical sensibility, of spirit by metaphysical soul confounds will and makes it more amenable to egoistic control, while the inversion, in chemical sensibility, of will by physical ego confounds spirit and makes it more amenable to soulful control, such are the paradoxes of the gender antagonism which pits an XX-chromosomal absolutism against an XY-chromosomal relativity, the ambiguity of which puts it at a natural disadvantage to females and ensures that male hegemonies are only possible on the paradoxical basis of nature confounded by nurture on the aforementioned terms of either the main psychic attribute in metaphysics, viz. the soul, neutralizing the subordinate somatic attribute of metachemistry, viz. the spirit, or the main psychic attribute in physics, viz. the ego, neutralizing the subordinate somatic attribute of chemistry, viz. the will, with a result that neither the metachemical will nor the chemical spirit, as principal somatic attributes, are able to function according to their natural best, as in sensuality, but are confounded and rendered vulnerable to sensible management by the ego and the soul of metaphysics and physics respectively - the reverse of what happens in sensuality when the soul of the one and the ego of the other, corresponding to their main attributes, are upended and subverted by metachemical will and chemical spirit along lines which have been identified, in previous texts, with the id and the superego, the instinctualized soul of the one and the spiritualized ego of the other only too ready to passively acquiesce in the free will and free spirit of somatic licence, with predictably sinful consequences.

107. Doubtless male deviousness in relation to females owes not a little to this requirement of a split-character, with an XY-chromosomal relativity, and hence ambiguity, to get the better of female nature through the paradoxical employment of nurture, something, incidentally, which does not apply in respect of his own somatic nature, where will and spirit can be more adequately dealt with, or bound, on a straight ego-to-will and soul-to-spirit basis, albeit the former more typifies physical sensibility and the latter metaphysical sensibility, bearing in mind the third-rate orders of will and spirit in each Elemental context which rather contrast with the first-rate orders of will and spirit in metachemistry and chemistry, the female Elemental contexts par excellence.

108. Be that as it may, the reign of doing in metachemical primacy at the expense of being in metaphysical supremacy means that the latter becomes quasi-primal in metaphysical or, more correctly, antimetaphysical antibeing, which is the subordinate gender complement to a metachemical hegemony. For the noumenal, or upper-class, male is not by nurture antimetaphysical but becomes partial to the woe of antibeing under pressure of a metachemically hegemonic nature on the part of his female counterpart, which causes his psychic nurture, duly subverted, to foolishly defer to nature in the aforementioned antimetaphysical terms.

109. Likewise the reign of giving in chemical primacy at the expense of taking in physical supremacy means that the latter becomes quasi-primal in antiphysical antitaking, which is the subordinate gender complement to a chemical hegemony. For the phenomenal, or lower-class, male is not by nurture antiphysical but becomes partial to the ignorance of antitaking under pressure of a chemically hegemonic nature on the part of his female counterpart, which causes his psychic nurture, duly subverted, to foolishly defer to nature in the aforementioned antiphysical terms.

110. Conversely, the lead of taking in physical supremacy at the expense of giving in chemical primacy means that the latter becomes quasi-supreme in antichemical antigiving, which is the subordinate gender complement to a physical hegemony. For the phenomenal, or lower-class, female is not by nature antichemical but becomes partial to the pride of antigiving under pressure of a physically hegemonic nurture on the part of her male counterpart, which causes her somatic nature, duly inverted, to modestly defer to nurture in the aforementioned antichemical terms.

111. Likewise the lead of being in metaphysical supremacy at the expense of doing in metachemical primacy means that the latter becomes quasi-supreme in antimetachemical antidoing, which is the subordinate gender complement to a metaphysical hegemony. For the noumenal, or upper-class, female is not by nature antimetachemical but becomes partial to the beauty of antidoing under pressure of a metaphysically hegemonic nurture on the part of her male counterpart, which causes her somatic nature, duly inverted, to modestly defer to nurture in the aforementioned antimetachmical terms.

112. The instinctuality or, in sensibility, anti-instinctuality of noumenal females should be contrasted with the spirituality or, in sensibility, antispirituality of phenomenal females, whereas the intellectuality or, in sensuality, anti-intellectuality of phenomenal males should be contrasted with the emotionality or, in sensuality, anti-emotionality of noumenal males, so that a clear-cut class distinction may be said to exist between the upper-class femaleness of metachemical will and/or antimetachemical antiwill and the lower-class femaleness of chemical spirit and/or antichemical antispirit, in contrast to the lower-class maleness of physical ego and/or antiphysical anti-ego and the upper-class maleness of metaphysical soul and/or antimetaphysical antisoul.

113. Obviously, the metachemical triumph of will implies the antimetaphysical defeat of soul in terms of antisoul, just as the chemical triumph of spirit implies the antiphysical defeat of ego in terms of anti-ego, so that, from a male perspective, whether noumenal or phenomenal, neither the triumph of will nor the triumph of spirit, neither power nor glory, are desirable.

114. Conversely, the physical triumph of ego implies the antichemical defeat of spirit in terms of antispirit, just as the metaphysical triumph of soul implies the antimetachemical defeat of will in terms of antiwill, so that, from a female perspective, whether phenomenal or noumenal, neither the triumph of ego nor the triumph of soul, neither form nor contentment, are desirable.

115. And yet, from the standpoint of civilization, wherein we are primarily concerned with culture and civility rather than their opposites, such free psyche and bound soma as are constitutive of culture and civility on both primary and secondary, male and female, terms can only come to pass with either an emphasis on form in the event of a physical male hegemony or, in higher terms, an emphasis on contentment in the event of a metaphysical male hegemony, so that either egocentric taking gets the antigiving better of giving or psychocentric being gets the antidoing better of doing, and civilization accordingly attains to its maturity on both evolutionary and counter-devolutionary, cultural and civil, terms, terms which, in respect of the former, presage further progress in regard to ego or soul, as the case may be.

116. When civilization is thwarted by will and/or spirit, doing and/or giving, on the other hand, such progress is inconceivable, and we can speak rather of a want of subjective freedom under the rule, from a male standpoint, of tyrannical objectivities, such that maintain the interests of free soma at the expense of free psyche and stifle male resolve and initiative, whether from a state-oriented basis in autocracy and its corollary of aristocracy, or from a church-oriented basis in bureaucracy and its corollary of meritocracy, neither of which are greatly conducive to the freedom of democracy and its corollary of plutocracy or to the freedom of theocracy and its corollary of technocracy.

117. In fact, it is more usual, in avowedly worldly societies, for a compromise to exist between what is rooted in will and its egocentric counterpart where the State is concerned, and what is rooted in spirit and its psychocentric counterpart where the Church is concerned, so that, in the one case, democracy and plutocracy are subverted and/or vitiated by autocracy and aristocracy, whilst, in the other case, theocracy and technocracy are subverted and/or vitiated by bureaucracy and meritocracy, to the detriment of either proper state freedom or proper church freedom.

118. Thus instead of a proper democracy, with its somatic complement of a fully functioning plutocracy, a hybrid is maintained in which such democracy and plutocracy as exist are compromised by autocracy and aristocracy, and thereby prevented from achieving anything like their maximum potential for physical development in knowledgeable self-realization.

119. Likewise, instead of a proper theocracy, with its somatic complement of a fully functioning technocracy, a hybrid is maintained in which such theocracy and technocracy as exist are compromised by bureaucracy and meritocracy, and thereby prevented from achieving anything like their maximum potential for metaphysical development in joyful self-realization.

120. Such civilizations are not fully or properly civilized, for they are characterized by a want of male freedom/binding whether in relation to the State or to the Church, but have such democratic/plutocratic and/or theocratic/technocratic freedoms/bindings as they have achieved held in check and prevented from reaching their true potential by the tyrannical prevalence, artfully disguised in constitutional or other legal niceties, of the autocratic/aristocratic and/or bureaucratic/meritocratic freedoms/bindings which characterize the traditional manifestations, in female vein, of state power and church glory, to the detriment, in male terms, of state form and church contentment.

121. Clearly, no-one who is primarily concerned with either democratic state freedom or theocratic church freedom can possibly be satisfied with such a worldly and, in many ways, amoral and androgynous situation, and most republican democracies provide ample evidence of the extents to which democratic freedom and its corollary of plutocratic binding are more genuine than in countries where an autocracy and its bound aristocracy still hold sway, to the detriment of phenomenal male self-respect.

122. But there is also, and more importantly, the consideration of a noumenal, or upper-class, male self-respect to be borne in mind, and this does not follow from state freedom but, rather, with freedom from bureaucratic subversion of religion by the freely somatic aspect of 'Mother Church' which reduces everything to spirit, to spirituality in chemical-oriented vein, and ensures that such ego as exists in relation to it is not free but psychically bound in respect of a scripturally pedantic meritocracy who are the bound servants of spiritual freedom and thus of a phenomenal female subversion of religion which prevents its male aspects from attaining to anything like the theocratic freedom necessary to a joyful redemption of truth via the relevant binding of metaphysical soma to technocratic praxis and organic transmutation.

123. Therefore the struggle for ultimate freedom, which is a religious rather than a political ideal, presupposes the rejection of all bureaucratic/meritocratic obstacles to the full-flowering of theocracy and its corollary of technocracy, including, not least, the undermining of what is properly metaphysical in such freely chemical fashion. For as long as spirit is sovereign, in bureaucratic freedom, soul will remain in the theocratic wilderness and not be brought into the mainstream of religious life, existing as the goal and raison d'être of theocracy for all Eternity.

124. Not that the bureaucratic/meritocratic subversion of religion is the sole way in which theocracy/technocracy is subverted, even if it happens to correspond to what broadly appertains to the Church considered as a monistic or synthetic alternative to pluralistic or analytic organizations more usually identifiable with the State. But it does so as a sort of watery, or chemical, subversion of air, of metaphysics, and thus in relation to clerical authoritarianism, which could be identified, in Biblical terms, with a compromise between the Old Testament and the New Testament which, when push comes to shove, nevertheless favours the Old Testament.

125. There is also, anterior to that, what could be called the autocratic/aristocratic subversion of religion, which would correspond to a sort of fiery, or metachemical, subversion of air, of metaphysics, in relation to feudal authoritarianism, which could be identified, in Biblical terms, with the Old Testament. While, posterior to clerical authoritarianism, is what could be called the democratic/plutocratic subversion of religion, which would correspond to a sort of vegetative, or physical, subversion of air, of metaphysics, in relation to liberal pluralism, which could be identified, in Biblical terms, with the New Testament.

126. However that may be, metaphysics can be subverted, as we have seen, from metachemical, chemical, or physical points of view, and in all cases we have something less than a genuine theocracy/technocracy, but a theocracy/technocracy compromised by the prevailing scientific or political or economic bias of the feudal, clerical, or liberal powers-that-be which constitute the representative class of each phase or type of civilization, be it autocratic and aristocratic, bureaucratic and meritocratic, or democratic and plutocratic, and therefore as something which falls short, in traditionally Western, not to mention Eastern, vein of People's civilization, conceived in relation to a global intent the resolution of which can only be universal and therefore properly religious, as germane to a pure, unadulterated or uncompromised theocracy and technocracy.

127. For global civilization is that which transcends both Western and Eastern civilizations alike, in all and any of their various permutations, and such a transcendence of fundamentalism, nonconformism, and humanism can only be achieved in relation to the urban proletariat, who in their windy-city cosmopolitanism are the class par excellence of theocracy and technocracy and thus of religion, of an absolute resolution of civilization in terms of global universality.

128. Thus it is for the proletariat to decide for themselves if they wish to come into their theocratic/technocratic own and accept their true destiny in relation to religion full-blown, as it were, rather than to remain in the ideological wilderness, subjected to criteria which in their feudal, clerical, or liberal implications, have nothing whatsoever to do with a class which is neither autocratic, bureaucratic, nor democratic but potentially if not actually, at this point in time, theocratic, and thus capable of the utmost universality of which evolutionary life is capable.

129. With the People one cannot speak of the autocratic/aristocratic subversion of religion but, rather, of the theocratic/technocratic inversion of science, which resulted in party-political Fascism; nor of the bureaucratic/meritocratic subversion of religion but, rather, of the theocratic/technocratic inversion of politics, which resulted in State Socialism; nor even of the democratic/plutocratic subversion of religion but, rather, of the theocratic/technocratic inversion of economics, which has resulted in Corporatism, the third and effectively penultimate mode of totalitarianism within the global context of the People, a class that, in its global universality, can only be totalitarian and thus committed to a theocratic/technocratic mean such that is only fully and properly resolved in religion, not in 'bovaryized' science, politics, or economics, but in terms of a metaphysics which is loyal to itself, as and when the urban proletariat come to a realization of their true character and accept their divine/sublime destiny in God and Heaven.

130. For no more than they are really autocratic or bureaucratic, like the feudal and clerical classes, can it be said that the urban proletariat are really democratic, like the liberal bourgeoisie; for they are beyond physics in the metaphysics of windy-city cosmopolitanism and are even now totalitarian in terms of Corporatism, the People's mode of economics par excellence, which requires a pseudo-democratic pluralism in order to safeguard itself from resurgent Fascism or Socialism, but is not commensurate with democracy per se.

131. In fact, I have previously described this democratic pluralism as the 'Achilles heel' of economic totalitarianism; for in a free society, a society with political freedom from autocratic/aristocratic tyranny, it is there to be exploited and should be exploited by the People in the interests of religious sovereignty, and thus the possibility, in the event of a majority mandate for such an ultimate sovereignty wherever such a paradoxical election takes place, of that religious totalitarianism which is commensurate, so far as I am concerned, with 'Kingdom Come' and thus the coming of the urban proletariat into their own in respect of theocracy/technocracy and the long-term inevitability of global resolution in metaphysical universality, the beingful end to all evolutionary struggle.

132. Thus 'judgement' is about the People, as urban proletariat, deciding whether they wish to remain democratically subordinate to their true destiny and entitlement in theocracy/technocracy full-blown, which will ultimately involve the profoundest cyborgization of life, or whether, given their totalitarian essence, their urban circumstances, they would not rather paradoxically use democracy to vote for religious sovereignty and the rights that would appertain to such an ultimate sovereignty in relation to the synthetically artificial 'overcoming of man' in the interests of godly and heavenly development.

133. Obviously most of what I have said in previous texts still applies now, and so that must continue to be the case. But I did not make it sufficiently evident that the proletariat are no more properly democratic, and liberal, than they are properly bureaucratic, and clerical, or properly autocratic, and feudal. They have the potential to be properly theocratic and hence Centrist, committed in ongoing centro-complexification of psychic monism to the Centre ... conceived in relation to globalization as the absolute successor, divisible between administrative aside and triadic Beyond, to both the State and the Church, and in that and that alone will they exist in freedom and dignity as a class which has properly arrived at its true destiny and is no longer content to be satisfied with economic freedom, much as that may be subjectively preferable to political or scientific tyranny within a 'bovaryized' order of chemistry or metachemistry that, even with metaphysical vitiation, would have smacked uncomfortably of somatic freedom in objectivized relation to female values generally.

134. But even Socialism and Fascism have to be distinguished from neo-bureaucratic or neo-autocratic forms of clericalism and feudalism which are less totalitarian, in party-political vein, than authoritarian in relation to a military dictatorship, and therefore not even 'bovaryizations' of chemistry or metachemistry from a People's - albeit objectively misguided - standpoint, but attempts to safeguard or bring back clerical or feudal criteria at the People's - and sometimes even the bourgeoisie's - libertarian expense.

135. Therefore much as Socialism and Fascism are to be deplored from a properly metaphysical standpoint, which, in Social Transcendentalism, would seek the communistic transcendence of socialism, as of People's bureaucracy by People's theocracy, they are not to be compared with attempts on the part of the older classes to restore their former glory or power at the expense of both form and contentment, but especially in consequence of the former's de-stabilization at the hands of what portended the latter, when liberalism seemed on the point of being vanquished by communism and such dark powers took advantage of the ensuing vacuum to re-establish their authoritarian grip on the People and prevent further progressive change.

136. Rest assured that Social Transcendentalism, the truer and higher form of Communism that desires the People's liberation from worldly sovereignty in the interests of religious sovereignty, is not another political party, with socialistic or liberalistic implications, but an ideological philosophy which hopes to be the source of a world-wide Movement for a radical transformation in People's society from corporate economics to Centrist religion, as from what remains of man beyond the liberal bourgeois framework to what properly - and ultimately - appertains to God in terms of a more genuine approach to globalization such that cannot but culminate in the true universality of a transcendence sublime for a class that, in the windy-city airiness of its urban cosmopolitanism, deserves nothing less than complete metaphysical redemption - and ultimately transmutation - in a theocracy/technocracy supreme.

137. Only thus will God the Father achieve Heaven the Holy Soul in psyche via the Son of God and the Holy Spirit of Heaven in soma to an extent which is commensurate with the most evolved manifestations of supreme taking and supreme being in theocracy and the least counter-devolved manifestations of supreme antidoing and supreme antigiving in technocracy, the truthful approach to beauty and joyful approach to love of the latter serving and complementing truth and joy within the synthetically artificial context of that freedom of metaphysical sensibility which will not be compromised by the Cosmos, Nature, or Humankind, but be purely and solely of the Cyborg - the final and ultimate manifestation of Eternal Life.

LONDON 2003 (Revised 2012)

The Struggle for Ultimate Freedom